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Copyrights 



COPYRIGHT DEPOSIT. 



5 1 



BORROWED 
TIME 



BY 



NITSUD 



ABEL-MAIM 



if 



THE SMITH-BROOKS PRINTING COMPANY, 
DENVER, COLORADO 

1909 



' 



-m 



^ 



COPYRIGHT, 1909 



C1a.A, 244 34'j 
JUL 30 f909 









A book for the preachers, 

A book for all teachers, 

For the home a valuable book. 

Inked upon its pages 

Is Truth and Love for all ages. 



INTRODUCTION. 

One day, a few years ago, in the far Southwest, 
sat a silent figure upon a barren, sun-baked hill, 
very high, seemingly close to the sun. The only mov- 
ing thing to be seen appeared far away as a speck — 
a centipede, perhaps it was a borough else un vache 
plene. 

This silent figure upon the hill thought of a busy 
life in the past; then there came sickness, almost 
death ; then of the life that was now so silent. Still 
life lived on. It must be to the thinker as borrowed 
time — time had been extended for some purpose. 

Perhaps a book might be a speck in the world 
and interest some lone watcher at the wayside of 
life. But this book makes no claim to originality; 
it is simply the landmarks of some who have lived, 
as seen by a fellow traveler, by the help of all best 
authorities. 

The reader will see in it things, no doubt, that 
have been familiar since childhood. All men, except 
one, have not always been in the right, so the writer 
will make no attempt to argue this book further than 
is done in its writings, 

Sincerely and respectfully yours, 

NITSUD. 



LIFE, TRUTH, LOVE. 

I ween, I wan, to seek a man : 

No matter — all spiritual being. 
"For an honest man," cried I, and ran, 

"Who is real and eternal — spiritually seeing." 

I pictured in speech and plan a perfect man ; 

Among a goodly all in store 
There were some that knew of God's wondrous plan 

On earth to learn in Lore. 

Asked I of a man, who turned the sod, 

From whom, from whence he came? 
Whilst he wiped the sweat, said he : "From Life, 

Truth, Love, and God's the same." 

Meeting a woman bent with pain 

I asked her of God and Lore. 
Said she, "By death I hope for gain, 

But in life God wills me sore." 

I met a woman who made her own heaven ; 

She defined her gold from all dross 
By the one God, one Mind ; her lump she did leaven, 

As shg drank of the Cup of the Cross. 

11 



Then I saw the flesh which seemeth so real — 
False pictures — its apparent woes 

Manifesting themselves upon the body to feel 
While Immortality speaketh its Noes. 

Love points its offspring to victory to-day ; 

Perfect harmony seeth no shore : 
When Truth, Love and Life perfumes the way 

In Heaven we awaken, by Lore. 



A HOPH-NI AT LE-HL 



One time, while the world was young, 

Before Christ was born a son, 
There was born unto God a mighty, strong man. 

His mother lived at Zorali, 

In the vale of Zorek. 
Her husband's name was Manoah, of the tribe of 
Dan. 

An angel in real life 

Visited this Danite wife, 
Telling her she should conceive and bear a son. 

Mrs. Manoah was all unstrung, 

Such a thing she had never done ; 
Mr. Manoah would be delighted — to him she must 
have run. 

12 



"A higher honor ne'er could be/' 

Said her husband, "to you and me." 
So the angel came again to his wife in a field ; 

To her husband again she ran, 

Bringing him to see the man — 
Then a child was plainly ordered, and they waited 
for the yield. 

In due time, as was to be, 
A child was born unto these three. 
It was Mr. and Manoah's joy that unto God was 
born a boy. 

At first a wee tot, 
But growing was his lot, 
And entering into his father's employ he had his 
share of grief and joy. 

A Timnite woman, pretty and trim, 

Pleased this gaza Ba-hu-rin, 
By their marriage occasioning the cry against the 
Philistines, a single Hoph-ni, 

Standing unshorn, 

For a mission born, 
With his God as a shield and his lone battle cry. 

To thirty guests at his marriage feast 
He gave forth a riddle of not the least, 
And the riddle, by his wife, was to others made 
known. 

13 



This occasioned a fight, 
Just a test of his might — 
To take from thirty, thirty's change and leave thirty 
dead at Ash-ke-lon. 

Oh, the dregs and the dross 
To a man ! This is loss ; 
His wife had been given to another, could her sister 
share his bed ? 

Now, this was rather brief, 
So to recompense his grief 
To three hundred foxes he tied fire-brands red, burnt 
up their olives, vineyards and bread. 

Then he smote, hip and thigh — 
A great slaughter, I imply. 
No sound of gun, nor saber's gleam; 'twas alone 
God's and Samson's theme. 
Was it an hundred fell? 
Or a thousand ? Who can tell ? 
Then to E-tam he went. I ween, ravenous creatures 
were there to scream. 

Oh, what a sight to have seen a Hoph-ni with a Le-hi ! 
It is shown 

That he slew a thousand men at Ra-math Le-hi. 
Surely God's ire, as seething fire, shone from out that 
En-haddah bone, 

And prone a score lie at each flash of his eye. 

14 



A thousand lay dead at Le-hi height, 
When God, in His omnipotent might, 
To a man gave water to drink from out that new 
jaw bone. 

It must have been cold — 
The half can't be told— 
So in this line I'll say, alone, pure and sweet like 
crystals shone. 

God's man was Samson, born without fears; 
God's help sustained him in his judgeship 
twenty years. 
It was woman, Delilah's throne, brought him to 
grief; thus is shown, 

When he pulled the temple down, 
God, his Father, still renown. 
'Twas the greatest vict'ry by one man alone that has 
in history ever been known. 

If Jesus is our Shepherd, we His mindful sheep, 
Every seed the sower sows will be joyful to reap. 
If we listen for His voice, both in secret and in 

prayer, 
Being ne'er without it in the rush of worldly care. 



Gaza (strong). 

Ba-hu-rin (boy or youth). 

Hoph-ni (fighter). 

Le-hi (jaw bone). 

E-tam (place of ravenous creatures). 

Ra-math Le-hi (height of a jaw bone). 

En-haddah (sharp, flashing). 

15 



PALESTINE. 

The Holy Land of Palestine is a region of moun- 
tains, one hundred and forty miles in length by an 
average of seventy miles in width. The river Jor- 
dan, rising north, flows southward to the first place 
of great importance. Its expansion is the Lake Gen- 
nesaret. Adjacent to this sea, at the place where the 
river begins to expand, stood Capernaum. This city 
our Lord made His own after His rejection from 
Nazareth. Here "He" healed the palsied man, "He" 
restored the withered hand, "He" raised Jairus' 
daughter. This city was the center of Roman taxa- 
tion and the seat of government of Galilee. It was 
built at the junction of four great central roads. 



BETHSAIDA, 

on the Jordan, two miles above the sea, was called 
"House of Fishing," from the great shoals of fishes 
attracted there by the hot springs. It was here 
where "Christ" fed the five thousand with five loaves 
and two fishes, and the fragments left were twelve 
baskets full. 



JERICHO 

stood about sixty miles southward from Nazareth, 
in a deep valley of the Jordan, near its mouth, or 

16 



where the river loses itself in the Dead Sea. One 
and one-half miles south of the old city was built 
Jericho of the New Testament period, where "Christ" 
healed Bartimeus and converted Zaccheus. 



JERUSALEM. 

Distant about five and one-half hours' walk 
from Jericho, southwest, or about fifteen miles from 
where the old city stood, stands this ancient royal 
city. It was the chief fortress of the Jebusite tribe, 
and remained the capital for four hundred and sixty 
years, or until burned by the king of Babylon. 
There are two ranges of mountains running south 
from the city. The one upon the west is Zion; the 
one upon the east, Moriah, upon which Abraham 
offered his son Isaac. Upon the crown of Moriah 
Solomon built the temple, 1004 B. 0., which was de- 
stroyed by Nebuchadnezzar in the year 588 B. 0. 



BETHANY 

lies one and one-half miles from Jerusalem, on the 
way back towards Jericho, upon the eastern shoul- 
der of the Mount of Olives. It is reached by three 
roads, all of them starting from Gethsemane, in the 
bottom of the Kedron valley. This was the home of 
Lazarus, a dear friend of "Jesus Christ." These two 

17 



were carpenters, working together. "Jesus" seemed 
as one of the household at Lazarus' home, where the 
brother and his two sisters gladly welcomed "Him." 
Mary, especially, loved "Jesus." Her greatest pleas- 
ure was to sit at "His" feet. Her brother would 
come home from where he and "Jesus" had been 
working, and would tell Mary about seeing "Jesus' " 
tools do fancy woodwork at "His" bidding, un- 
touched by "His" hands. One day "Jesus" had gone 
away to preach the Gospel and heal the sick. Trou- 
ble had come to the household at Bethany. Lazarus 
had sickened and died. Mary knew that if her friend 
"Jesus" had been there her brother would not have 
died, but she knew not where to find the carpenter 
and preacher. Finally, she hears where "He" is and 
sends word, but when the message reaches "Him" 
Lazarus is dead and buried. "Jesus" was about 
"His" Father's business. "He" comes and raises 
Mary's brother from the tomb, after he had lain there 
three days. From this immediate neighborhood 
"Jesus" ascended to Heaven. 



THE ANCIENT CITY OF LUZ, NOW NAMED 

BETHEL. 

Within sight of the Holy City, seven miles dis- 
tant. Here was one of Joshua's first conquests. 
Abraham built an altar at this place. Jacob, while 

18 



sleeping here one night, had such pleasant visions 
that he named the place "House of God." Around 
Bethel, grouped on a cluster of hills, are Ophrah, 
Gideon's native place; Raniah, Samuel's home, and 
Mizpah, where Saul was elected king of Israel. 



HEBRON— "THE FRIEND." 

(Kirjath-Arba) Four Villages. 
This city is about six hours' walk from Bethle* 
hem, going south. Situated among the mountains, 
about twenty Roman miles south of Jerusalem. It 
was a well-known town when Abram entered Canaan, 
3,806 years ago. It abounds still in vineyards, and 
has a population of about 5,000 people, a small part 
of them Jews. It is said that the founding of Heb- 
ron was nearly contemporary with Damascus, over 
4,000 years distant. Here is the cave of Machpelah, 
surrounded by a wall forty feet high, within which 
lay the Patriarchs, Abraham, Isaac and Jacob, also 
Sarah, Rebekah and Leah. 



MAMRE 



is situated a half hour's walk from Hebron, located 
upon the highest elevation in Palestine. It was 
Abraham's dwelling place at one time. Here Ish- 
mael was born and three angels promised the birth 
of Isaac. Here, also, "God" revealed to Abraham the 
destruction of Sodom. 

19 



SHECHEM. 

Here was the first spot on which Abraham built 
an altar. Jehovah first appeared to him in the land 
of Canaan. Here, under a famous oak, Jacob buried 
the Aramite gods. Around this same oak Joshua 
assembled the tribes for sacrifices, and here he set 
up a pillar as a witness of the covenant. Its site is 
known yet as "The Pillar." At the well of Jacob, 
three hundred paces south, our Lord conversed with 
the Samaritan woman. At this time woman had not 
come into her place in the yet to come great Chris- 
tian movement. The great religions were, for the 
most part, intended for men. In some religions the 
men questioned gravely as to woman having souls, 
taking the negative view. So the disciples at the 
well in Samaria wondered at "Jesus" talking with a 
woman ; thus they showed how the Jews felt at that 
time. A mile distant, east, is Joseph's tomb. Jacob's 
well may still be found. 



SOEEK. 

Some thirteen miles west of Jerusalem. The 
birthplace of Samson and the place of his exploits. 



GAZA— "THE STKONG." 

Two miles from the sea coast, and situated 
upon a mound at the edge of a desert, was the 

20 



gate town toward Egypt. There stood a temple of 
Dagon, a Philistine god. The lords of these people 
had gathered in this temple for a great sacrifice, be- 
cause Dagon had delivered Samson to them. "God" 
restored to him his strength and he pulled the tem- 
ple down; thus, while he himself was slain by the 
fall of the temple, yet those which he slew at his 
death were more than they which he slew in his life. 
The Gazathites had many causes to fear Samson. A 
short time before this he had visited their town. 
Eising up at the middle of the night he took their 
strong, heavy gates — bar, posts and all; the gates 
they had for their city's protection, to keep out hos- 
tile people; gates built to repel armies. Samson 
took hold of them as one would take hold of a com- 
mon garden gate; tossing it upon his shoulder, he 
carries it some ten miles, and leaves it upon a high 
hill, before Hebron. 



BETHLEHEM— "HOUSE OF BREAD" 

is some four miles south of Jerusalem. The birth- 
place of our Lord and the native land of Samuel's 
father. Upon one of its largest farms once lived a 
man by the name of Boaz. He employed many glean- 
ers upon his broad acres, to gather the wheat and 
barley. At one of the harvests, among the gleaners, 
was a girl named Ruth. Boaz fell in love with and 
married her, to the surprise and delight of the vil- 

21 



lage. Boaz was the grandfather of Jesse, who after- 
ward became the father of eight sons, the youngest 
of whom, while yet a mere youth, with his sling, 
cast a stone and slew a mighty giant, ten feet high. 
His name was Goliath and he was a native of Gath. 
He wanted to fight any who would come forth and 
meet him. This giant was clad in an armor of brass 
— a helmet of brass upon his head, a breastplate of 
brass upon his breast, a target of brass upon his 
back, and boots of brass upon his feet. In one hand 
he carried a huge spear, in the other hand he car- 
ried a great sword. This mere youth, David, con- 
fronts him with a sling. In it he put a smooth 
stone, slung it, and down went the terror of the 
country. David went down to meet the giant in the 
name of the "Lord God" of Hosts. 



NAZARETH. 

This little town lies about twenty miles south- 
ward from Capernaum, seemingly upon the margin 
of an extinct volcano, which lies higher up and to 
the west of Cana. This historical place was the boy- 
hood home of "Jesus." 



SODOM. 
One of the cities of the plain of Moab. 

22 



GOMORRAH. 

In the northwest corner of the Dead Sea, where 
an echo of the name still lingers. In the mention 
of Sodom, Abraham and Lot are pictured as stand- 
ing between Bethel and Hai, taking a survey of the 
land around them. Eastward lay four rich cities 
and the fertile valley of the Jordan, where was 
wealth, wickedness and destruction. Westward lay 
harmony, the house of "God," Bethel. 



JOPPA 

is thirty-five miles distant from Jerusalem, upon the 
coast of the Mediterranean Sea. Here Perseus res- 
cued Andromeda from the sea-monster (as told in 
an old legend). It was here that St. Peter minis- 
tered to Dorcas when she lay as one dead. 



LYDDA, 



About twelve miles southeast of Joppa. Here 
Peter found iEneas, bed-ridden for eight years. In 
the name of "Christ" he raised him up. Not only 
was he concerned for his soul, but for his body also. 
Thus was Christianity about its proper business. 
Christianity is always about its proper business 
w T hen it is intent not only on praying and preach- 

23 



ing ? but on social betterment as well. The Religion 
of the Helping Hand — to visit the sick and to heal 
them — are set down by our "Lord" among the things 
the legend of Saint George and the Dragon. 

It was at Lydda, in the days of Dioclitian, that 
George, a soldier of the Roman army, was put to 
death for being a Christian. This was the origin of 
the legend of Saint George and the Dragon. 



Shakespeare taught without a pure life prayer 
is an empty use of time. He exalted a pure religion. 
He spoke of "Christ" as "Redeemer," "Saviour," 
"Lord." 



A VISION. 



Observe a great nation — a rushing of matter, 

Over-indulgences of things not sane; 
Immoral gossip devoured from a platter, 

Causing cramps and contraction of stomach and 
brain. 

Moderation — for convenience I will call it a pill — 
Should be kept ever handy, attached to the will. 
One pill begets wisdom — take two each day 
And drive your immorals and gossip away. 

24 



An artist one day, 

While out walking, they say, 
Came by the way of a little church. 

He went in, and he heard 

A man preach the word. 
He touched upon a theme of "God's" love. 
While he heard the word preached 
A vision he had — a picture, far off as a dream. 
A once beautiful mansion had now gone to ruin. 
From above the moon looked down upon a valley of 

green 
Mountains and valleys, flowers and branches, 
Streams flowing down from the wood. 
The view was fine, but the picture was sad, 
When he saw a man and woman of years. 
Out upon the step they sat, while they wept 
Silent but not unobserved tears. 
They had lived for their gold. 
It was gone. Now they're old. 
They had never entered into the fold. 
Then upon the scene came another form, 
Away back in the distance, by a rill. 
It is coming this way. It is coming, now still ! 
Look! It is "Jesus." "He" is coming this way. 
"He" sees the sad couple. "He" pauses to say, 
"Children, I am the way; civilization is a failure if 
ye follow not me." 



25 



The sermon was over, 

The preacher had gone, 

Still the artist sat in his pew. 

He thought of the picture portrayed upon his mind ; 

Still thinking, passed out — thus seeth the blind. 



A CRUSADE. 



A thousand years and ninety-four more were passed 

and gone; 
Another year had since been born, 
Since " Jesus' "' flesh was pierced by thorn 
That world-renown resurrection morn; 
When Peter the Hermit roused his ire, 
Rome, all Europe, uprose and on fire. 

Godfrey of Buillon and Duke of Lorraine, 
Raymond Count of Toulouse of much fame; 
Hugh Vermandois, Robert Count of Flanders, 
Stephen Count of Blois, Robert Count of Paris, 
Robert Short Hose and the Bishop of Puy ; 
Edgar Atheling — England was his home — 
Heir, thro' the Saxon line, to the throne; 
Dukes, princes and counts renown, 
Soldiers of honor — knights also, 'tis shown. 
There were mothers, sweethearts, wives by the score, 
Six hundred thousand who swords and bucklers 
wore. 

26 



And their battle cry was Dieu-le-Veut ! 

"God" wills it! Wills what? Repute. 

Why, out of the east had come a cry 

From Jerusalem, the Mecca of Europe's eye, 

That the Seljuk dogs — the savage Turks — 

Had put "Christ" to shame, "His" tomb besmirched ; 

Had blasphemed "His" name, 

Mohammeds upheld, what shame ! 

Thus in the west went a lingering shout 

That the Sultan and his dogs be driven out. 

? Twould have been better respect for the world 
Had such an army at the insulters been hurled 
When "Christ" first was insulted bv the men of 

"His" race. 
What a need of lament. It was face to "His" face ! 

The Emperor Alexis by the winds was tossed, 

Upon hearing of such armies bearing the cross — 

Some upon foot, others upon horse, 

His Constantinople their rendezvous. 

They met at his city. Oh, glorious sight ! 

Afoot five hundred thousand, one hundred thousand 

mounted knights. 
From there was their journey toward Antioch, 
Where first the name of Christians was given the 

flock. 
But upon the way, when unprepared for a shock, 
Two hundred thousand Saracens flashed upon a flock. 

27 



A small part of the Christians separated from the 

main; 
Upon these the Sultan fell as a flash in the rain. 
But "God" rules in "His" way, Godfrey's men won 

the day, 
The Saracens were cut to pieces ; thus ended the fray. 
The victorious Christians, enthused by the shock, 
Pressed onward and southward toward Antioch. 
Hunger besets them, they are sore depressed, 
In a country of infidels who gave them no rest. 
Upon the way hundreds died. They still kept press- 
ing on 
To save the Holy Sepulchre, the star of their morn. 
A great and rich city, full of infidel hosts — 
They camp outside its walls, eighteen miles from the 

coast. 
Through the autumn and winter, till late in the 

spring, 
They batter its walls, tho' in vain do they fling ; 
But, as they wearied, "God" touched the heart 
Of a watch-tower keeper; he rendered his part. 
In the darkness of night he opens the way — 
The Christians now enter and thousands they slay. 
When, lo ! in the morning's light half a million Turks 
Outside the walls gather to linger and lurk. 
The Sultan laughs when asked to withdraw 
In the name of "God," knowing naught of such law. 
In luxury, in a pavilion, with ease all about, 
He waits yet a season till "God's" army starves out. 

28 



Inside was much hunger ; 'twas desperate indeed, 
When "God" came to their rescue in time of their 
need. 

In this city St. Peter was made first Bishop of 

"Christ's" church — 
The church that the Moslems had tried to besmirch. 
Saints and martyrs had done miracles in days of 

yore, 
Now earth was mingled with infidel's gore. 

Now, unto Peter Barthelemy is revealed in a dream 
By a spirit, "Arise, go and dig ; where I show will be 

seen 
A spear wherewith the soldier pierced the side of the 

Lord." 
The pilgrim went and digged at the designated spot, 
And lo! the sacred weapon, the object which he 

sought. 
It produced an inconceivable excitement upon all, 
Now fearing not. 'Twas a Heavenly call. 

Peter the Hermit, in his mantle of wool, went forth 

on a mule 
To conjure with the Sultan, and Kilidge Arslan, his 

tool, 
To go in the name of "God," to leave them in peace. 
He swelled with rage and scorn at the insolent 

speech. 

29 



"To-morrow your God — who could not save himself — 
Will not deliver you from my pillage and pelf." 
So Peter rode back to the Christians inside. 
And they rose up as the swelling of the tide. 

In divisions of twelve, for weal or for woe> 
Did the twelve Apostles go forth to the foe; 
Did strive one against two or one against three? 
It mattered not that, since "God's" was to be. 
With the cry of "He wills it," now in the middle ages 
Occurred a most disastrous rout in history's pages. 
It had been three hundred and sixty-six years before 
Such a battle was fought with the fates in store — 
Of two religions, two continents. 
In Heaven's bright light, 
Sometimes at the night, 
"God" assists in great conquests to fight for the 

right. 
"He" makes the weak strong, 
"He" vanquishes the wrong, 
And humbles the infidels who contend with "His" 

might. 

"He" weakened great infidel hosts by "His" might, 
"He" dimmed their visions to strengthen the right. 
Ye are not your own — ye are bought with a price, 
"God" is a buckler to him who fights the good fight. 



30 



For a moment or two who was the greatest? Which 

most? 
Then the Bishop of Puy sees the Heavenly host. 
With the cry of "He wills it," now afresh to the 

score, 
The Christians are victorious when the battle is o'er. 
Great stores of provisions, luxuries and play — 
Perhaps 'twas the devil enticed them to stay 
Away from their duty — sin lurks by the way, 
And the soul of the Bishop of Puy passed away ; 
By contagion fifty thousand were carried off at this 

day. 

When "God" has "His" way men always, 'tis said, 
Will in every way prosper if by "Him" ye are led. 
If by other desires in weakness you stray 
Away from your duty, sin lurks by the way. 

All summer, all winter until a spring day, 

'Twas a thousand and ninety-nine, the twenty-ninth 

day of May, 
When ascending the heights of Emaus one day, 
They came full in sight of the City of David. 
Lo ! in the early morning's colors of light, 
The walls and towers, the city was in sight, 
Where Mary and the carpenter had walked among 

men. 
Jerusalem ! Jerusalem ! they cry, and what then ? 
Oh, what an army ! What valorous men ! 

31 



Now in round numbers are one out of ten. 

Of the six hundred thousand who started out for a 

cause 
Are but fifty thousand left for this, the last pause. 

Then and there began a siege in a regular way 
Of the most sacred city. 'Tis the same to-day, 
Inside its sacred walls. A false prophet, his might ; 
Outside fountains poisoned, devastation in sight ; 
The Saracens had swept the country of all food 

within sight — 
They were abundantly now prepared for the fight. 
The brook Kedron was dry, the spring Siloah was 

weak; 
As water must be had 'twas travel and seek. 
As to something to eat came a cheering report 
That a Genoese fleet had arrived at a port, 
Forty miles off, at Joppa, with stores and provisions. 
Before the Christians arrived 'twas destroyed by 

Saracens. 

So they sounded their trumpets and waved their 
banners, 

And circled the city with a will and good manners. 

They built huge towers to gain the ascent, 

They went to their death without regret or lament. 

They received upon their heads greek fires and boil- 
ing oil, 



32 



While they kept up the fight with no ceasing of toil. 
Great beams and stones dropped on their heads; 
Some lived, some died, entertaining no dreads. 
They were taunted and insulted when at last they 

fell back 
With "Your God cannot help you." But, alas and 

alack ! 
They knew not that at "His" own best time, 
In "His'' own good season, perhaps some other day, 
"He" comes to rescue of the faithful who pray. 
A pigeon came over ; it came to their hands 
With a letter, a warning of Saracen bands. 
They brought great catapults and battered the walls ; 
In return came stones, fire and witches' squalls. 

Now lo! Upon Mount Olivet is seen a great sight! 
St. George upon a mighty horse to aid them to fight ; 
Waving aloft a buckler he makes them a sign 
To enter the city : Just now is the time. 
Just now for the Christians to attack at a place. 
The suddenly invincible, mad for the race, 
They go. When, lo! It breaks! Did it fall! 
When with an irresistible impulse they rush to the 

wall. 
Reimbault of Crete, with Godfrey the first, 
And the men of the hour upon the infidels burst. 

Devout writers say 

Who were there at that day 

33 



That blood flowed in the gutters; 

There were great horrid heaps of the dead ; 

Ten thousand lay dead in the streets, 

Another ten thousand in the courts of their meets. 

At the cry of "God wills it" from the Christians who 

bled 
For the Cross, the Holy Sepulchre, where once lay 

the dead. 
But now "He" has risen, "He" has gone on before, 
Did bridge the dark chasm, 'tis darkness no more. 

They needed no commander; 

Each sword flamed as fire, 

Each man fought — fought with red ire. 

Their hatred was hot, 

It cooled in the sot 

Of the drippings of life 

Of the infidel lot. 

Then pausing, they ask for Godfrey, where was he? 

He had lain his armor down, bared his feet, bowed 

his head, 
Where eleven centuries ago had lain our Holy dead. 

A revulsion of feeling swept them o'er. 

Laying aside their weapons, washing away their 

gore, 
Baring their feet and uncovering the head, 
They formed processions, by the priests led. 
Some upon their knees and singing Psalms 

34 



To the Holy Church of Resurrection, as drooping 

palms, 
They march to the long desecrated sacred spot 
That had been covered with filth by infidel sot. 

(This had been the object of more than three years 
of warfare.) 

Peter the Hermit was singled out 

And greatly honored, by praise and shout, 

As the greatest of all men, bringing this deliverance 

about. 
Thus ever in history 
Of the world's mystery 

The real brawn and valor, true hero that fights, 
Who bleeds and wins the battle for liberty and 

rights, 
Abases itself 
Before bigotry's elf. 

The first Crusade had now reached its climax, 
The Holy City was now wrested from the Turks, 
Mohammedan's filth was now swept from the church. 

A king was then elected o'er this land of great fame ; 
It was well 'twas decided for the Duke of Lorraine. 
Under the suzerainty of Godfrey a monarchy was 

placed, 
But he would not wear a crown, all honor to his race. 

35 



Where "Christ" had been crowned with thorns. 

He would not wear a crown of gold, 

An act — a speech worthy — a cause to uphold. 



SAYINGS OF MEN. 



There is a great truth in the saying that some 
grow most under burdens. We get strength in 
struggle. We learn our best lessons in suffering. 
The little money that we are paid for our toil is not 
the best part of the reward. The best is what the 
toil does in us in new experiences, in wisdom, in 
patience, in self-conquest. 



Noble as our world is, it is a suggestion of a 
Divine prophecy of a better world to come. 



The simplest dictates of justice and of gratitude 
bid #ian turn toward "God." 



We have come into a world where "Christ" 
proved to the world by "His" words and works that 
disease, sin and death are no part of "God's" crea- 
tion. Shall we not go to a world where "Christ" 
lives? 

36 



Wherever man is, is evidence of man's having a 
Creator. "He" has had put in man a sense of right 
and wrong. 



Eeligion becomes a reality because it announces 
a judgment bar before which all must stand. It re- 
minds man that he is daily approaching a final ren- 
dering of his accounts. 



"God" neglected, no man should call himself 
good and just; then why is "He" neglected or at 
least treated as a being with whom we have little 
concern ? 



Eeligion is not "Christ-like" without self-sac- 
rifice. 



'Tis said that earthquakes develop cowards and 
that sunshine makes heroes; that a common grave 
creates a common religion. Although there may be, 
here and there, an empty heart and a thoughtless 
brain, across which neither a grave or "God's" sun- 
shine will awaken a meditation, yet death continues 
to toil (a material evidence) at all times and in all 
countries, while continued sunshine and silent hills 
impress upon a thinking brain that in a few years 
we shall be far away. 

37 



Death is an enemy. "Christ" proved its unreal- 
ity and overcame it in accordance with the law of 
"God," thus indicating ultimate freedom from death 
for all mankind. 



Shall we search in vain for Christian states or 
communities where the precepts of "Christ" are 
really carried out? Has it not come to that stern 
necessity to be one thing or the other? 



If "Christ" be King and we profess to be "His" 
servants, then be true to "Him." If the world be 
what we want supremely, then choose it, and make 
the most of it. Don't sit any longer astride of the 
fence, for there is set before every man an open door, 
and no one can shut it. Humanity is the sacredness 
of human nature, its greatness, its dignity. 



If the religion of "Jesus Christ" does not make 
us gentle and loving and tender, whatsoever is the 
good of it? 



No time to pray. Oh, who so fraught with 
earthly care as not to give to humble prayer some 
part of day? 

38 



If you say you are rich and have increased your 
goods, having need of nothing, you may be found 
poor, blind and naked. Man shall not live by bread 
alone, but by "God's" will. Trust in "God" and do 
good, and verily thou shalt be fed. 



Now have charity. Charity suffereth long and 
is kind; Charity envieth not; Charity vaunteth not 
itself, is not puffed up. Doth not behave itself un- 
seemly, seeketh not her own, is not easily provoked, 
thinketh no evil. 



Who is a good man? He who has his duties to 
himself and has an utter cleanliness of heart, and 
does truly keep the first two commandments, which 
is: Love "God" with the whole heart — with the 
whole soul, for "God" is the soul — with the whole 
mind, for "God" is mind — and with the whole 
strength. Then you must love your neighbor as 
yourself. Such a man has the Kingdom of "God" 
alreadv here. 



It is the wild beast only that may be independ- 
ent. Do what we may, man cannot tear himself 
from "God." 



We are marked off from all creation because we 
are created in the image and likeness of "God." 

39 



Therefore we are all brothers with "Christ," and we 
have need of one another. 



Is it wrong to make a sermon an entertainment? 
If we go forth from church saying "What a preach- 
er/' instead of saying "Oh, what a Saviour," then is 
"Christ" hidden and the Cross of "Christ" made of 
no effect. 



This is our natural tendency, to be content with 
religion without "Christ-likeness." 



If we cannot find a power in Christianity, our 
going to church — our praying — our sermons — our 
services — to make us honest to "God" and toward 
each other. 



A mental picture of "God" is a false God. 
"God" is good — all in all — the opposite to death, sin 
and sickness. 



The faults and failings of Christian people are 
put down by public opinion to the character of 
"Jesus Christ." So it is better for un-Christ-like 
Christians to stay out of sight. 

40 



The greatest responsibility in the world is that 
of knowing "Christ." And there is no condemnation 
so terrible as that which rests upon the man or 
woman who has had all the privileges and promises 
and opportunities of Christianity at his or her dis- 
posal, and yet has turned them to no account. 



"God" holds us responsible, not for what we 
have, but for what we might have; not for what 
we are, but for what we might be. 



Whatsoever is done by man, when our bodies 
are lain down into the grave, our doings and teach- 
ings in this world are over, though our influence may 
"Abide." 



Are we lacking in power, or do we know from 
whence cometh the power? When we know the 
"Spirit" there is no limit to our hopes, for there is 
no limit to "Spirit," "Truth," "God." 



Is not the abiding character which I must take 
with me forever better than the uncertain gain 
which I must leave behind? 



41 



BALAAM. 

Some hundreds of years ago a man was riding 
along a country road. He had started early that 
morning because of having quite a distance to go. 
Another man had sent for him to come to where he 
lived and help him to decide an important matter 
concerning himself and his people. It seems that 
the land settled upon by them was in litigation; 
another people had come and were disputing their 
rights. 

He wanted to have it appear, because of settle- 
ment, that they should retain the land. But the 
rightful owners had come for their own. So this 
man, becoming desperate, and as a last resort, had 
sent for the man first spoken of herein to come and 
settle the matter in his favor, because of him being 
of the same belief as were the people who had come 
for the land (that is, he believed in "God," as they 
did). 

He could settle the dispute by either a curse or 
a blessing (it seems). If he would curse these peo- 
ple he should have promotion to honor and much 
silver and gold. As he was a man who loved gold, 
the temptation was very great for him to omit the 
blessing and render the curse. 

As he journeyed along all at once his ass shied 
to one side of the road. He whipped it and tried 
to turn it into the road, but it kept shying on and 

42 



out of the road into a vineyard, against a stone wall, 
and finally fell down upon one of the man's legs. 
The man whipped on until the beast of burden 
opened its mouth and there came a voice, saying: 
"Why do you whip me so, for am I not yours and 
have I not carried you faithfully ever since I first 
became your property, and have I ever misused you 
at all?" The man was astonished, he was dumb- 
founded, but he did at last say nay. Then his eyes 
were opened and he saw a man standing in front of 
him. The man said : "Get upon your beast of bur- 
den now and continue your journey, but when you 
speak in this matter upon which you are called, 
speak only that which is right in the sight of 'God.' " 
And he saw that this was an angel of "God." So, 
continuing on, he came to his journey's end. He 
said : "How shall I curse whom the Lord hath not 
cursed, or how shall I defy whom the Lord hath not 
defied?" But the man the second time tempted him 
with promotion to honor and much silver and gold. 

His answer was : " 'God' is not a man that 'He' 
should lie, neither the son of man that he should 
repent. Hath He not said and shall He not do it, 
or hath He not spoken and shall He not make it 
good?" But still the third time did the man tempt 
him to utter a curse and receive his promotion to 
honor, but he would not. 

43 



Then he was provoked and said : "I offered you 
promotion to great honor, but the Lord hath kept 
thee back from honor." 

Mr. Balaam answered by telling him of some- 
thing that came to pass over fourteen hundred years 
afterward — of the glory of the Lord Jesus. He said : 
"I see Him, but not now (not as already come) ; I 
behold Him, but not nigh." 

It has been over nineteen hundred years since 
He came. 



SIMILAR CHARACTERS. 

"A good name is a motive of life," says David 
Swing. That reminds us, young and old, that we 
can not afford to bear the burden of an empty or an 
evil name. "God" made man in "His" image — "In 
the image of 'God' created 'He' him." So the Bible 
says, and we learn from that "He" made man capa- 
ble of becoming an image of "Divine" principle 
"God," the "principle" of man, and man the idea 
of "God." "He" comes to all men and to the child 
in its cradle. "He" still comes with the whisper, 
"You may put on the image of 'Love' and 'Truth,' 
which is 'God.' " 

In the history of our world we know of three 
characters who have stood upon an altar whereon 
man places offerings to others. They offered them- 
selves upon this altar, and as the years have gone 

44 



by the love that has come to this altar has enlarged 
its horizon, so that these three characters are more 
clearly seen by the nineteenth and twentieth cen- 
turies than they were in their first. No grave could 
hide such characters. They have never died; they 
are alive still. 

The first one's name was Moses. 

The second one was "Jesus Christ." 

The name of the third was Abraham Lincoln. 

Dedicated to a beautiful religion, the love of 
man for the human race, these three similar charac- 
ters were benevolence itself. One was born in a 
manger, where cows ate fodder; two in hovels. One 
during his walks among men was going from home 
to home and from village to village, cheering and 
healing all and blessing all. We cannot say that 
"He" was the product of schools or environment, 
but the product of "His" father, mother, "God," 
"His" ancestry. Nevertheless, while I have said 
these were similar, it is intelligence to bear in mind 
that it is because of their likeness — the likeness of 
Moses to "Jesus" and of "Jesus" to Moses, the like- 
ness of Lincoln to "Jesus" and to Moses ; likeness in 
the affairs of mediation and in the affairs of faith- 
fulness, in excellency and in nobleness of life. Like- 
ness in the one mind "God" with all, the real man; 
yet it is through these which we must come to "Jesus 
Christ" our "Lord." 

45 



To each of these characters "God" gave similar 
missions, which were fulfilled, each setting his peo- 
ple free from bondage. Although "Jesus' " mission 
was the greatest, it concerned the happiness of all 
men, women and children. It was for slaves in 
bondage to sin, sickness and death. Eegarding the 
two lesser characters, their mission was to free cor- 
porally, as man to man, concerning a similar, yet 
an unlike, people. Similar because at the time they 
were in bondage in a strange country, far from the 
land of their birth. Then they were both a despised 
people. "Jesus" was also despised. These two char- 
acters were neither the product of schools nor en- 
vironment; one's ancestry was the house of Levi, 
but the other was without even ancestry. 

Nevertheless we still are largely a people of 
slaves, in bondage to sin. Every sinner is a slave; 
sin includes sickness and death. "God" is all life 
which is all "Truth;" the opposite is sickness and 
death. But the real man is "God's" idea. "Christ" 
will set the counterfeit man free. 

Fifteen hundred years before "Jesus Christ" was 
born Moses lived among men. It was then said, and 
they say to-day, that he lived as seeing "Him" who 
is invisible. Moses was born in Egypt. He was one 
of these despised people who were at that time in 
bondage in a strange country, far from their native 
land. Moses was not altogether like his similar man, 

46 



for when "God" called him he said: "Who am I 
that I should do this?" "God's" answer was: 
"Certainly I will be with thee ; go and tell my people 
<I am that I am' hath sent thee." His was a great 
mission — a surrendered life. He gave himself to 
one great life-purpose, but he did not live to fully 
accomplish it, although he was assured of a succes- 
sor, Joshua, who was successful, completing Moses' 
unfinished work. 

Before Moses undertook his great work he was 
a laborer, a keeper of flocks. His mission, first, was 
to deliver "God's" people from slavery; second, to 
lead them to Mount Sinai for the laws of "God." 
In the midst of the cloud and the darkness, the 
flashing lightning and the fiery smoke, and the thun- 
der like the voice of a trumpet, Moses was called to 
receive the law — the Ten Commandments — without 
which the people would cease to be a holy nation. 
They were written, engraved, upon the tables of 
stone by the finger of "God." Moses' faith was un- 
bounded. When he was come to years he refused to 
be called the son of Pharaoh's daughter, choosing 
rather to suffer affliction with the people of "God" 
than to enjoy the pleasures of sin for a season, es- 
teeming the reproach of "Christ" greater riches than 
the treasures in Egypt, for he had respect unto the 
recompense of the reward. By faith he forsook 
Egypt, not fearing the wrath of the king. For he 
endured as seeing "Him" who is invisible. 

47 



Eighteen hundred and nine years after "Jesus 
Christ" was born, was born a child. He became a 
man of the soil, like Melchizedek of old. He is with- 
out ancestry; he is neither the product of ancestry 
nor schools nor environment, nor anything else that 
man can touch and analyze. As did Moses come for 
the world, Abraham Lincoln comes from the great 
American plains, and, like the plains of America, he 
defies analysis. He was like unto "Him" who stood 
up in the synagog at Nazareth and said, " 'He' hath 
sent me to proclaim release to the captive and to 
set at liberty them that are bruised," for he lived in 
a country where a despised people were in bondage 
and far from the land of their birth. Even before 
he took up his great work he said : "If ever I get a 
chance to hit slavery I will hit it hard, by the eter- 
nal 'God.' " Lincoln was similar to Moses because 
he was very gentle, merciful and just. While yet 
he was unknown to the west he declared to a friend : 
"I know that there is a God and that He hates in- 
justice and slavery. I see a storm coming. I know 
that His hand is in it. If He has a work for me — and 
I think He has — I am ready: I am nothing, but 
'Truth' is everything." His was a great mission. 
His was a surrendered life; he gave himself to one 
great life-purpose, and lived to see it accomplished. 

Before he was called for this great mission he 
was only a backwoodsman — teamster, boatman and 
rail-splitter. His mission, first, was to deliver 

48 



"God's" people from slavery, and, second, to lead 
them to Washington for the laws founded upon those 
thundered down from Mount Sinai. 

A minister expressed the hope that the "Lord" 
was on the side of the Union. He said, "I know the 
'Lord 5 is always on the side of right;" then added, 
with deep feeling, "But k God 7 is my witness that it 
is my constant anxiety and prayer that both myself 
and this nation should be on the 'Lord's' side. Just 
before signing the Emancipation Proclamation Lin- 
coln said to his cabinet : "I made a solemn vow be- 
fore 'God' that if General Lee was driven back from 
Pennsylvania I would crown the result by the Dec- 
laration of Freedom to the slaves." Lincoln said to 
Bishop Simpson : "I have often been driven to my 
knees when under the pressure of overwhelming dif- 
ficulty; I have felt that my own wisdom and that 
others around me had utterly failed, and I had no- 
where else to go." 

He had descended from the Puritan stock, and, 
like the Puritans, he ever felt the presence and pur- 
pose of "God 71 in his life. Here is Lincoln's confes- 
sion : "When I was first inaugurated I did not love 
my Saviour, but when 'God' took my son I was 
greatly impressed; yet still I did not love 'Him;' 
but when I stood on the battlefield of Gettysburg I 
gave my heart to 'Christ/ and I can now say I do 
love the 'Saviour'." 

49 



To Bishop Simpson, who called once when the 
clouds were thickest, he said: "Bishop, I feel the 
need of prayer as. never before ; please pray for me." 
And the two men then fell on their knees in prayer 
to "God" for strength and guidance. He wept with 
those who wept, more than once. This "man of sor- 
rows" said: "I have not suffered for the South; I 
have suffered with the South." The crowning glory 
of Lincoln's religious life was his love. He was one 
of the tenderest, most forgiving of men. He never 
spoke unkindly of any man, even an enemy. "It 
was his nature," said General Grant, "to find excuses 
for his adversaries." Indeed, no other man in 
America's public life has been so supreme in gentle- 
ness, unless it was William McKinley, who was much 
like Lincoln in "Christ-like quality." 



EEDEMPTION. 

At the end of each season, at its autumn, I see 
The perfectly formed leaf giving grace to the tree. 
In its spring and its summer, its autumn to be, 
"God" gave the leaf a mission, an example to me. 

Just a a little leaf, but as true as can be, 
By its mouths (its pores) it breathes for the tree. 
In its seasons its midribs, its lines, prove the test, 
And now 'twill drop off and go to its rest. 

50 



From a bud of last spring it came into life, 
Then came its summer, its joy, its strife. 
Now in its autumn, with a golden hue, 
'Twill go to its death, an example to you. 

A child, as a bud, 

Bursts into life's flood 
At its springtime. 'Tis Heaven's own plan. 

When its heart is made anew 

E'er its season's autumn hue, 
This is "God's" own redemption to man. 



"ETERNITY!" 



"God" has written one powerful word 

Upon the hearts of men. 

Though some hearts are as hard as stone 

This word is convincing, man's life has no end. 

Only just one word and all is won, 

If our work on earth is nobly done. 

When heart list'ns to "Mind" man doth see 

That one great word — Eternity. 

The angel throng doth sing a song 

When a heart is won for "Truth" from wrong. 

Implanted deep in the human heart 

Is that precious and powerful word. 

From the heart the hardness will depart 

51 



When that still small voice of "Mind" is heard ; 
The angel host will not fail to see 
A heart that is won for Eternity. 

Not a creed, but "God," is the saving ark 
To guide man on life's troubled sea. 
"He" has written upon each human heart 
Of a "Truth," that word— Eternity. 
"God" is "Love." "He" clasps the hand 
Of all fellowman to be; 
"He" leads him to the promised land, 
His pass-port to Eternity. 



BORROWED TIME, 



Many years have flown since the sunshine of the 
Almighty fell upon the scenes with which this story 
is associated. I have tried in my way to picture a 
preacher's disobedience, and also his punishment. 
At the time, which was long ago, our world was very 
much younger than it is to-day, and, as yet, inex- 
perienced in many things. God strove with men in 
those times in many ways that to-day are unneces- 
sary. 

The preacher of whom I am to tell received a 
two-fold mission from God, one part of which he 
seemed to have well done, and of the other part we 
tell in our story. Our world at that time was just 

52 



a little over three thousand years old. "God," up 
to then, it seems, had led a certain group of people 
so many hundreds of years they had essayed to take 
"Him" to themselves, away from the wide world, 
but the time had come when they must be unde- 
ceived; the world must begin to know that "God" 
is "Good" and not the creator of evil ; the time must 
be ripened for the coming of Christ unto "His" own, 
and that where the Spirit of the "Lord" is there 
must also be liberty. 

This preacher was born at Gath-Hepher, in Zeb- 
ulun, sixteen miles from Capernaum, where "Christ" 
lived eight or nine hundred years later. From "God" 
came a call to this preacher at Gath-Hepher to arise 
and go to a great and rich city — Nineveh — about 
five hundred miles northeast of Zebulun, and cry 
against it because of their wickedness. He was 
tempted to believe that he had not heard "God's" 
voice aright, because they of that city were heathen. 
Could it be that he, of "God's" chosen people, was 
to go and preach to a heathen? This was some- 
thing new under the sunshine of the Almighty. 
Was there about to come a change of "God's" rul- 
ings of the earth? He sat long, thinking of the re- 
sult of such a call from his "God" when carried out. 
Could it be Divine Judgment was coming upon his 
own, and through a heathen nation at that? This 
was a new truth that he cared not to admit. If so, 
then the mercy that his people had hoped for would 

53 



be extended to the heathen, and the purpose for 
which he was to go and preach to the heathen was 
not simply to convert tihem, but, in all probability, 
to teach from the result (for he knew "God" was 
merciful) that "He" has mercy and pity for the 
heathen also. 

Several hours surely had elapsed since he heard 
"God's" voice, and his thoughts had led him deeper 
and deeper into unpleasantness. While he had been 
enrapt in thought the evening had drawn near and 
these hours of thinking had not made it easier for 
him ; he only saw his duty plainer, but harder to do. 
What is now befalling he has perhaps seen before, 
steadily coming, in a way, but not so bad as this 
way. Finally, awaking to a sense, he says : "Must 
I lay old pursuits aside for a new occupation?" 
Seeing and feeling the presence of the night set in, 
he says : "I have no relief but action." He has 
become incapable of rest, is altogether in a dishev- 
eled state of mind, and, pulling his cloak about him- 
self, he turns his face in the opposite direction from 
that in which the call would lead him. He is incom- 
patible to the call, this once he will be disobedient; 
so into the darkness he hastens. All through the 
night he goes over the mountains and through the 
valleys in an opposite direction than that toward 
Nineveh. 

54 



Could it be away from "God?" Perhaps "He" 
would let him go, and then get some other person 
to preach to those, as he thought, unloved heathen. 

At the evening of the next day he enters Joppa, 
having come about sixty miles since starting the 
evening before. After refreshing himself he goes 
down to the water's edge, where he sees many ships. 
Some are just arriving, others are departing. See- 
ing one about to set forth, he, upon inquiry, hears 
it is bound for Spain. It had not as yet been pro- 
posed that the earth was a round body; this idea 
had not yet been received with laughter ; the incred- 
ulous public had not thus far gotten a chance to 
say if the world were round and in motion the ob- 
jects would fall off as the ball should turn ; this was 
a new truth yet to come, as also the new truth of 
"God," "Good," was to come into conflict with many 
rules, beliefs and customs of those days. 

So this preacher, when they tell him there is a 
ship bound for Spain, says to himself: "It goes to 
the outer edge of the earth; 'God' is here, perhaps 
'He' is not there." He pays his fare to Tarshish. 
Going upon board he lifts his eyes for a last look 
upon his native land, but sees something which 
causes him to slip down into the sides of the ship. 
In a secluded place he goes to sleep and slumbers as 
the ship makes headway toward the open sea. That 
which he saw when taking that last look upon his 
native land may have been the words in the skies: 

55 



"Whosoever will may come to 'God' and receive 
mercy." 

In the meantime the shipmaster and his crew 
of men have gotten the ship under way by rowing 
and by sail. Going about their work they, no doubt, 
felt joyful because of the favorable weather and the 
sanction of their gods as to a safe voyage to the 
end of the earth. Then something strikes the ship. 
A sudden change has come ; such a change has never 
before been experienced. A terrific wind — a mighty 
tempest — is upon them, without any apparent cause, 
it seems to them. The sea is lashed to foam and 
great waves; the ship is likely to be broken up. 
Great fear comes upon the shipmaster and the men* 
With the fear of losing the ship and all on board 
they call upon their gods to turn aside the tempest, 
but it seems to get worse instead of better. Becom- 
ing desperate indeed, the shipmaster is reminded of 
the man who paid his fare to Tarshish, he who 
seemed so distant and had kept himself secluded. 
After several moments' searching he is found asleep. 
Just to think of a man sleeping and the ship being, 
or about to be, torn to pieces in a storm! It was 
not much wonder the shipmaster deemed it best that 
he must get up and at least see the danger. He 
shakes him, and as he wakens he says to him : "If 
thou hast a God call upon him, for we are about to 
go to the bottom." The preacher goes upon deck 
and sees at once "Mind," "Omnipotence." Raising 

56 



his eye still higher he sees "God" in the tempesi. 
His Spirit mind tells him to face his duty. He opens 
his mouth and begins to talk in that storm. They 
all gather about him and he tells them of his "God," 
the "God" who made the sea and the dry land, the 
"God" of the heavens and the "God" of the earth — 
one "God," who was all in all, all life; without 
"Him" there was nothing, and with "Him" there 
was all things in truth. Now he says : "I am flee- 
ing from this same 'God/ but I cannot ; 'He' is pres- 
ent." After he has given them his message he tells 
them to take him up and throw him out, in order 
to save themselves and their ship for their voyage 
to Spain. As for himself he must be left with his 
"God." They take him up and, with sadness, cast 
him overboard. The tempest ceases immediately, 
the winds and the waves are stilled. Then and there 
the shipmaster and men made vows and were con- 
verted to this one "God" — the One who ruled the 
winds and the waves and was everywhere. "He" 
would save the one who had been pitched into the 
deep, as I have shown "He" did, in these verses : 

By "Him" through whose guide and care 
That I am here and you are there, 
"Him" who rules earth, sea and air, 
By "Him" a leviathan was there. 
Unto its abdomen, I declare, went he now with 
praise and prayer, 

57 



Vowed to "God," the word implies, 
He mended all his broken ties, 

Thanksgiving went forth in earnest prayer, thanking 
"God" that he was there. 

"He" who made all land and sea, 
Made a perfect man, created him "He," 

Made fishes by "His" wishes and also the snails, 
Makes gentle zephyrs and fiercer gales, 
Could make suitable quarters in bellies of 
whales, 

Where preachers might overcome, repent and prevail. 

Who was it? Who knows? 
Ere time brings its woes, 
Who saw the scene? Perhaps nevermore 
A whale appeared from the deep, 
Unloaded some meekness, it must have been 
meek; 
Probably it spouted; it did one thing more, it vom- 
ited a man upon the shore. 

If I am not rude nor misconstrued, 
111 add, void of food, although not nude, 
Appeared an angel — I suppose, gave to him a change 
of clothes, 
Likewise a towel. Did he hope 
For, joy! some cleansing soap? 
As he turned, a cruse of water? As 'twas of old, a 
cake on coals? 

58 



Then a "Voice" from above, 
A command, but tender "Love," 
Saying, "Go and preach as you were told, this the 
second bidding — lo, behold!" 
Four hundred miles away, 
At a near, not distant day, 
He entered the city, we are told, of Nineveh, a great 
stronghold. 

With life modeled upon a heathen's dream 
A king awakens to a wearied scene. 
From a lone preacher he hears his reign is to last 
but forty days. 

As a mere mortal he had felt secure. 
Here was a higher motive; he would endure; 
He lamented — that is to say, repented, in a meek and 
humble way. 

His city was built so wonderfully strong, 

Yet it could not resist a "Heavenly" throng; 
So he forsook his throne for a lowly pile of ash. 

Since "God" had set the day 

He forsook his sinful way 
And decreed that his people might thus avoid the 
crash. 

In my own country to me appeared 

That "God" would repent and still be feared. 

59 



For, thus have I been swallowed by a whale, 
I'll go out and weep, by myself bewail. 

At the eventide 

He did abide, 
He soundly slept upon a hilly bed. 

In the morning's light, 

Matured and ripe, 
Lo ! a gourd hangs above to protect his head. 

For the gourd he is glad, 
Then I see he is sad ; 
A worm smites it, the sun beats upon his head, and 
then he faints. 
But, oh! rejoice! 
He hears "God's" voice : 
"Love with Mercy, extended to the sinner, son of 
man, as well as to preach to the saints." 



GOD HELPS MAN UPON HIS WAY. 

As the distance from the place where Jonah 
w r as taken within by the whale, to the coast north 
and west of Antioch, would be about three hundred 
and fifty miles, and the whale would travel about 
five miles an hour, seventy-two hours would put it 
at the place above mentioned. We are told Jonah 
was three days (about seventy -two hours) within 

60 



the belly of the whale. I have calculated that "God" 
in "His" goodness would assist him upon his way 
during these three days, and if Jonah was vomited 
out upon the coast north and west of Antioch, it 
would put him about one hundred miles nearer to 
this great city that he is to cry against than he was 
before he began his flight. 



MOTIVES. 

Once upon a time a weed 
Sprang from a tiny seed, 
Opposing "Truth," as a tower, a false power, a dis- 
eased germ. 

As a tare it continues in strife 
With "God's" idea, his life, 
Be renewed in the "Spirit" of the "Mind" and dis- 
cern. 

Intelligence plucks a flower 

From the true, not mythic, power. 
From out the field of noble deed 

Tares do not go to seed. 

"Love" exterminates evil deed, 
And eternal "Life" is man's when freed. 



A lesson, it was taught 



By "Jesus," "Truth" is sought: 

61 



"He that believeth on me, the works that I do shall 
he do also." 

Man resolves to take up the cross, 
Finds his work, refines the dross ; 
Sorrow is turned into joy when the body's controlled 
by Spirit, Life and Love. 

When Adam was formed from dust 

His material mind, senses, created our lust, 

A mental foe in ambush, leading mortals to sad 
tears. 

No serpent ever was cast in yore 

From out the realms of "Heaven's" shore; 

A false thought in years sees an abyss of great fears. 

For who in or out of "Heaven" could a devil 

made, 
But this mind of the dust in which mortals have 
staid? 
Plant this seed the sinner sows and then discern a 
mortal's woes. 

Picture Miss Eve's wondering delight, 
Experiencing such an unusual sight 
Of a talking serpent, human foes — thus it did trod 
upon her toes. 

For dust's sake and mortal's mistake, 
Make the devil a spirit, too often a snake. 

62 



Thus relieve mortal mind to show that a dragon 
roams here below. 

And when it saw the sight 

Of the sun's bright light, 
A world, a fair Eden, and man in "God's" glow. 

It told Miss Eve a lie, 

A delusion, which brought a sigh, 

And 'tis thus it became an enemv to man. 

*j 

"Truth" cursed it face to face, 
Dust imbibed a human race, 
In a mist that went up its snake-ship did plan. 

That sigh in years, to lament, brought tears, 

In fifteen hundred and three score vears, 
And "God" saw the errors of a dust-formed man. 

"He" w^as much grieved, 

Having been so deceived, 
It was a misapprehension, misleading to man. 

Then "God," for the real man's sake. 

Called Noah — a plan to take 
To drown the dust plan, the dust-formed man. 

But, evil again, the same old snake 

Mixed up more dust; at any rate 
A curse was put upon the tribe of Ham. 

Wrong motives defeat involves, 
"God" is just, "His" man resolves; 

63 



America sang the dirge of slavery; 'twas submerged 
in gore 

Upon a foreign shore. 
We did implore 
With hearts so sore on this fair shore — thus did we 
free a son of Noah. 



GOD IS LOVE. 

"God" is love, 

Here and above, 
And "Infinite Mind" to all men of "His" kind. 

With no lingering doubt 

Weld yourself to this route; 
Flowers grow by the wayside which are evil to find, 



"Love" is dethroned, 

"God" is disowned, 
If tares are allowed to choke out the good grain. 

It is thus man is lost, 

He can't count the cost, 
Since "Jesus" endured the sorrow and pain. 

Fame will increase, 

An inspiration of peace, 
If we live in the way that ever we should. 

"Christ's" here with "His" love 

And in "Heaven" above, 
Where Eternity dawns for the pure and the good. 

64 



A story twice told. 

As to "God," as to gold, 
By the lives of two men the Scriptures unfold. 

'Twas Abraham's grace 

And Lot's disgrace — 
This oft has been told, how one loved "God," the 
other gold. 

A lesson "Christ" taught 

That we have pure thought, 
Never dwelling upon things not good. 

Better far to be poor, 

And of hardships endure, 
Than to be contrary to what we should. 

Pure thoughts as a girl, 

Yo's Mujer is a pearl, 
The value can never be known. 

The worth can't be told 

By silver or gold — 
Nothing is death, and Life is not flown. 

Satan oft, in disguise, 

Appears in my eyes 
As a pearl or a beautiful girl. 

But I often thought 

It was Satan taught 
Before I was carried away in the swirl. 



65 



"Christ" deals out "His" love, 

It falls from above, 
It is sown broadcast in our world. 

Is it falling 'mong tares 

By the way, unawares? 
Being choked by the thorns Satan hurled? 

"His" love is sown east, 

North, south and west: 
There is plenty for me and for you. 

The ravens are fed 

By our Father, 'tis said, 
And the lilies in the valleys "He" grew. 

If the love by "Him" sown 

Falls among the stone, 
It fades, and quickly withers away. 

Seed scarcely will grow 

When the dry winds blow, 
When 'tis sown among the rocks and the clay. 

Now "Jesus" explained, 

If this seed we retained, 
It would produce a most wonderful yield — 

Of riches untold, 

Of life in the fold, 
Of love, and our principles shield. 



66 



Now this is a seed 

That we all dearly need, 
"God" is "Love" — does "He" reign in our hearts? 

This seed has great might, 

'Twill grow to great height, 
Although it may be small when it starts. 

In this life we all sow 

Seeds that surely will grow. 
Dear reader, are yours good ones or bad? 

When we don't watch the tares 

They grow unawares, 
And the fate of the wicked is sad. 

The virgins heard the call ; 

Five were wise, that was all. 
The Kingdom of Heaven is like unto leaven. 

Many with Satan will dwell 

In a place called hell — 
A place of great torment — not up in Heaven. 

Once a glutton went to hell; 

This I read and this I tell. 
He in sore torment there was rung. 

To Heaven he applied, 

To Lazarus he cried, 
That he might come and cool off his tongue. 



67 



But there was nothing he could do 

But to wither, cry and stew, 
"Oh fool, oh fool ! that I have been." 

He could squirm and twist, 

Beg, and then resist, 
While the devil looked on with a grin. 

Now here is a man who 

Beads books and papers thro', 
While the Bible scarcely ever is sought. 

Such a man, I'm quite sure, 

Is short of being pure, 
Because of wrong things for his thought. 

Here's a woman who don't look 

Into Eternity's Book, 
Because of her burdens and care; 

But there will come grief, 

She'll find no relief, 
She could lighten her care with prayer. 

Temptations will come, 

They do not miss one — 
Came even to "Jesus," the Physician Elect. 

I am quite sure 

They knock — perhaps allure — 
In a way, often times, that we do not expect. 



68 



In the darkness of night, 

In the dazzling of light, 
And then in storms and drifting snow, 

Awake or sleeping, 

Remember "God's" keeping 
Of Daniel, Shadrach, Meshach, Abednego. 

Death will appear, 

But there's no need of fear 
If you are saved by the blood of the Lamb. 

"Jesus" will greet you, 

Aye, "He" may come to meet you, 
It is Heaven's magnificent plan. 

Men that are men 

Here among men, 
Guarding "His" treasure with diligent care, 

Both here and above, 

Will enjoy the love 
Of "Jesus" Himself— "He'll" be there. 

Women that are women 
Here among women, 
With all stains washed away, and they knoweth the 
soul, 
Yes "Jesus" will see, 
"He'll" meet you with glee — 
In the strength of the Spirit you have made yourself 
whole. 

69 



Upon earth whilst we live 

Many lessons we give. 
Of a tribute to "Jesus," lamenting "His" grief. 

With "Him" to the skies 

We shall arise, 
Saved by Mercy and zealous belief. 

Mortal man, thus is fate, 

Cannot enter Heaven's gate. 
The counterfeit of man is freed by "God's" plan. 

Although he may be late, 

Immortal man wins his estate; 
He will sweep through the gate an indestructible 
man. 



70 



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